Transpersonal Educat1on
Nancy Rowel and William Braud
Ed:-motion ot its b¢·st—thcso profozmd ia:-mrow trtmmttfom rm'£cd lmowirtg, touch-
éayr, ami t¢·ow.¤£¢y;—£r notj:-rrtrrbout iaqforwzotion, and t.l'aey’ro ¢:ot_;`z¢stobo:1tJgcttia.p3r
jobs. Tiyoy mrc about hctzltqg. Tiyoy oro about zrvfxolonosr. Tiyoy oro about ompolwr-·—
mont, film-wtfozz, tmmooazdomwz. Tiytjv tu-2* about:-·¢·tIeé1:¢i¢gL;;· thc vttofétv ofttfo.
{Palmer, 1997, p. 10}
As implied in Socrates’ maxim that "the unexamined life is not worth living” (Plato,
Déologzmr, Apology, para. 38a), it is crucial that a person know themselves wholly
and well in order to understand their true nature and in order to grow and develop.
Careful examinations of outer and inner reality and of the world at large—as well as
exploring such questions as who or what am I? Vlfhy am I here? VVhat might I do next?
VVhat is the nature oflife and consciousness and death? Is this physical world the only
reality?—can help foster personal development and transformation while helping to
fulfil] some ofthe most crucial individual and collective needs.
Education that focuses on understanding self and transpersonal processes can facil-
itate learning that cultivates awareness, consciousness, and growth in both inner and
outer realities as students explore academic subject matter. Transpersonal education
includes practices and systems that have the potential to transform larger communities
and the planet.
This chapter explores the concept of transpersonal education, the role ofthe edu-
cator, and process and practices that support transpersonal education at the school,
classroom, and facilitator levels. The authors discuss process, obstacles, and challenges
of transpersonal education and make suggestions for the future.
Too I-’i·’Hq1·-Bfocknarrtf Hondooof: ofTl·nr:splri·ro22n£ P.·.jl··cbo£og_i·, First Edition.
Edited by Harris L. Friedman and Glenn `Hartclius.
© 2013 Iohn `Wiley Sc Sons, Ltd. l"ublished 2[I]3 by ]`ohn 'Wilcy Sc Sons, Ltd.
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Trrzmpcz-acne! Edumrfrm 667
The Nature of Transpersonal Education
Etymologically, transpersonal education literally means rfrrzlvfrrg czzrjrnriz brjvomi the
mask. Regarding education in its most general form, Plato suggested that “the power
and capacity of learning exists in the soul already” and that true education could occur
only when "the whole soul . . .turned from the world of becoming into that of being,
and learn[ed] by degrees to endure the sight of being, and of the brightest and best
of being, or in other words, of the good" {Tim Rcpufdfc, VII, para. 518). Putting
together these two observations, one might describe transpersonal education most
succinctly as the drr: wing our of the .rrm£—rbr: csscrs tin! mrc qfrmcb rmt:-rrc—fr0r¢2 bcfairsrf
the orr££rmr·£{v absczmirrg mask qfrya. The aim, in the remainder of this chapter, is to
describe some ofthe ways in which this drawing out might be effectively accomplished.
Braud (2006) in his article on transpersonal holistic education described "the
transpersonal” as
ways in which individuals, societies, ancl disciplines might increase their ambit ancl become
more inclusive ancl expansive in areas ofsense ofidentity [including ways of being and ways
of functioning beyoncl the typical egocentric mode), development ancl transformation,
conditions ofconsciousness, ways of knowing, values, and service. The transpersonal also
involves recognizing and honoring the spiritual aspects of our being, actions, and ways
ofthinking. (p. 135)
To understand the nature of transpersonal education, it is important to distinguish it
from three other closely related but sufhciently different terms and concepts: tr:w.z wéfhiwz.
David Bohm [1993)
Sp£r£r1m.l££jv. In order to understand what is meant by spiritual education, it is impor-
tant to describe the concept of spirituality and to distinguish it from religion that
denotes rituals, traditions, beliefs, and doctrine that are organized around rules
and ceremony {Daniels, 2005). This discussion will focus only on the concept of
spirituality.
Spirituality is associated with a great variety of` meanings and viewed through a
number of lenses. 'Iranspersonal psychologist Frances Vaughan (2002) described the
diversity of spiritual experience:
Spirituality may also be described in terms of ultimate belonging or connection to the
transcendental ground of being. Some people define spirituality in terms of relationship
to God, to fellow humans, or to the earth. Others define it in terms of` devotion and
commitment to a particular faith or form ofpractice. To understand how spirituality can
contribute to the goo·d life, defined in humanistic terms as living authentically the full
possibilities of`being human . . . it seems necessary to differentiate healthy spirituality from
beliefs and practices that may be detrimental to we|l—being. {p. 17]
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670 Nrmcjr Rows and l-Villiers: B1··mm.'
lennifer Lindholm and 1-Ielen Astin (2006) reflected on the spiritual process:
At its core, spirituality involves the internal process of seeking personal authenticity,
genuineness; and wholeness; transcencling one"s locus ofcentricity; developing a greater
sense ofconnectedness to self and others through relationships and community; deriving
meaning, purpose, and direction in life; being open to exploring a relationship with a
higher power that transcends human existence and human knowing; and valuing the
sacred. (p. 65)
Alluded to in the above definitions but perhaps not sufficiently emphasized are
the relational, communal, interconnected, embodied, earth—based, and nature—related
aspects that are important in feminine and indigenous forms ofspirituality and in spiri-
tuality as lived in other cultures. lorge Ferrer (2002) began to consider this in defining
cmbocffvd spirit:-m!£tjr·: “Embodied spirituality. . .views all human dimensions—body,
vital, heart, mind, and consciousness—as equal partners in bringing self, community,
and world into a fuller alignment with the Mystery out of which everything arises”
(Ferrer, 2008, p. 2).
Spirituality in schools, particularly secular education, has been called many names,
including soul, soul/spirit, heart, heart-mind, "fee1inged heart-body” {Miller, 2005).
Spirit:-ml cdzzcnrécrz. Spirimrrcl cd:-mation can be experienced in many forms. On one
level, educators who claim spiritual education provide direct instruction on the con-
tent, processes and practices related to spirituality. This is often associated with a
particular tradition or teacher such as Sri Aurobindo, Sai Baba, the Bahai religion, or
Christianity. 1n these cases, spirituality is primarily concerned with beliefs, spiritual
developments, and values of that particular teacher or iaith.
Spirituality can also be incorporated into secular education (Glazer, 1999; Kessler,
2000; Miller, Karsten, Denton, Orr, St Kates, 2005; Tisdale Sc Toliver, 2003). Kessler
(2005) described how to bring spirituality into the classroom without threatening reli-
gious beliets. I-Ier ess ay provides insight into vvays that teachers can facilitate adolescent
spiritual development in the following domains: (rr) search for meaning and purpose,
{b) longing for silence and solitude, (c) urge tor transcendence, {dj hunger tor joy
and delight, (e) creative urge, (D call for initiation, and (g) deep connection. She also
explained that "Since we ‘teach who are,’ teachers who invite heart and soul into the
classroom also find it essential to nurture their own spiritual development" rfp. 102).
Although transpersonal psychology is not technically "spiritual education," a large
part of the transpersonal curriculum involves the cultivation of spiritual practice and
the exploration of various spiritual traditions inform psychology.
Transpersonal Education
Transpersonal, transformative, and spiritual torms ofeducation are interrelated. Each
assumes that the seeker is on a journey of transformation (Baker, 2012; Braud, 2006;
Dirlor et al., 2006; Markos Sc Mcll“Vhinney, 2003) in which the ultimate goal is to bring
personal authenticity, wholeness, a sense of relationship, and greater consciousness to
self, community, and planet (Brand, 2006; Clark, 1974). Each discipline embraces
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Trrtnrpcz-anno! Education 671
uniqueness and meaningful content and incorporates multiple ways of knowing. Each
path arrives at these goals through diferent doorways and lenses of understanding.
Indeed, transpersonal education can be considered a form of transformative edu-
cation that includes components of spiritual education {Baker, 20l2; Braud, 2006;
Clark, 1974; Duerr et al., 2003; Dvliller, 2002, 2005; Rowe, 201 I   Wlhat distinguishes
transpersonal education from these other forms is its integration of proccrscx and pmt-
téccx grounded in transpersonal theory and the world°s wisdom psychologies and the
inclusion of transpersonal ways of knowing {Brand, 2006; Clark, 1974; Duerr et al.,
2003; 1-Tart, Nelson, Sc Puhakka, 2000; Rowe, 2011; Sarath, 2003/2010a). It blends
the epistemologies ofthe heart and intellect {Anderson Sc Braud, 2011; Braud, 2006;
Clark, 1974; Duerr et al., 2003; I-Tart et al., 2000; Rowe, 2011; Sarath, 2010b).
In other words , transperson al education includes essential tmnrpcr-zmnnl cantcnt and
qnrzliticr that involve the prcrccrs and prnctirc through which these qualities might
be discovered or re-discovered, identified, cultivated, integrated, and applied {Brand,
2006). The next section presents these processes and explores qualities associated with
the transpersonal educator, which can be incorporated within any content area.
Transpersonal Processes and Vllays of Knowing
Transpersonal education is a holistic, expansive, growthtitl, transformative process that
involves a both/ and rather than an either/ or attitude; it is experiential and reflective,
inclusive and integrated. lt emphasizes not only conventional forms of intellectual
functioning, critical thinking, analysis, and synthesis but also the many forms of intel-
ligence { emotional intelligence, spiritual intelligence, and the multiple torms ofintelli-
gences), oral dialog, pluralistic ways of knowing, and the informative and educational
value of personal experience, the wisdom of the body, the great spiritual and wis-
dom traditions ( which are really world psychologies), °‘real philosophy, poetry, myth,
story, the arts, contemplative inquiry, and all forms ofcreative expression. It advocates
a tbrm of experiential learning that is tiilly and deeply lived, immediate, embodied,
particular, and concrete as well as community service and concrete. Its aim is to allow
an individual to find his or her unique, authentic nature, potentials, and voice, and to
express and apply this knowledge and wisdom to the greatest possible extent, for the
benefit of self and others (Anderson Sc Braud, 2011; Braud, 2006; Gardner, 1999;
1-1art et al., 2000; Netzer Sc Rowe, 2010; O°Sullivan et al., 2002; Root—Bernstein Bc
Root—Bernstein, 1999; Sarath, 2010b).
Cultivation of embodied spiritual or transpersonal values, qualities, and practices
are key to transpersonal education (Baker, 2012; Braud, 2006; Clark, 1974; Prager,
1974; Netzer Sc Rowe, 2010; Sarath, 2010b). These qualities and values might
include appreciation of differences, appreciation of others and ofthe Universe at large,
attention, authenticity, compassion, creativity, deeper levels of meaning, discernment,
empathy, expansiveness, gratitude, insight, inspiration, intention, interconnectedness,
intuition, mindtulness, self-observation, spirituality, spontaneity, and wisdom ( Baker,
2012; Brand, 2006; Brussat Sc Brussat, 1996; Clark, 1974; I-Iart et al., 2000).
Transpersonal practices not only facilitate awareness of self in relationship to a
larger whole but often awaken learners to a sense of wonder and awe and can connect
them to the cosmos (Miller, 2002, 2005). ln transpersonal education, learners are
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672 Nrmcji Rows and i-Vifffmiz Brmm'
encouraged to explore spiritual practices from diverse wisdom approaches, to inspire
direct knowing and insight specific to their education and lives {Braud, 2006; Clark,
I974; Netzer Sc Rowe, 2010; Sarath, 2010b).
Ed Sarath (2010b), Music Professor at University of Michigan and founder of
Students, Teachers, and Administrators for Transpersonal Education {STATE), an
organization designed to bring transpersonal education into a variety of content areas,
explained that
Transpersonal education is rooted in processes that transcend the boundaries that sep-
arate the various spiritual pathways, and in so doing accesses common ground that
invites a cross- traditional exploration, inquiry and analysis. By creating a bridge between
diverse spiritual practices, and between spiritual/transpersonal experience and conven-
tional forms of knowledge, we can begin to unclerstancl how these areas both unite and
differ. An entirely new educational land scape emerges that promotes unprecedented kinds
of transformation and development, and helps dissolve the boundaries between spiritual
pathways and other fields of knowledge that are so problematic in our world. (section
FAQ, para. 4)
Ultimately, transpersonal education incorporates self-discovery, self—cultivation, and
transformation; its goal is to contribute to society and our planet:
Virtually all of the challenges confi·onting modern society point to the need for founda-
tional changes in how individuals think and act, which means a change in consciousness.
It is not enough to define education solely in terms of practical mastery in one or more
fields; internal mastery is also needed, where individuals transcend the sense of separate-
ness that prevails in our times, and they experience more expansive and integrated modes
of awareness. Our educational systems have both the capacity and the responsibility to
provide this kind of development, providing they first undergo change in this direction
within themselves. (Sarath, 2010b, section FAQ, para. 5}
Sbniicd jczsmcy of r££sl:0·1icijy. Transpersonal educators are keenly aware of their own
processes of awareness and inner change as they guide their students, protegés,
and mentees { the seekers) on a journey of self—discovery, toward self—actualization
and psychospiritual transformation (Partho, 2007). VVl1ether through brief or long-
term encounters, in one—on-one or group settings, educators and students share seltl
transformative paths, as the teacher emulates his or her lifelong experience and skillfiil
guidance yet remains open to learning from the unique encounter with each student
and the group dynamics at large. The circle of learners, teacher and students alike,
interact and respond to one another in ways that facilitate connection to self, others,
and Earth community, toward the integration of course content in ways relevant to
each person’s journey.
This reciprocity, which stems hom the recognition ofthe sacred qualities and syn-
chronicities in human encounters, values each person’s unique nature, inner wisdom,
and potential contribution. A soulful learning exchange amplifies individuals’ authen-
tic voices and movement toward change, to the greatest possible extent, toward the
benefit of self and others. At the same time, all seekers are encouraged to challenge
their own frames of reference and integrate their revised lenses into new awareness
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Trrwirper-*1:mni Eriumrieri 673
(Anderson Sc Brand, 2011; Mezirow, 2003; Netzer Sc Rowe, 2010). As students serve
each other through sympathetic resonance ( Anderson, 2011), they are each asked to
hold the tension between diverse perspectives and their own uniqueness and to live
with contradiction and paradox (Duerr et al., 2003; Moore, 2005). They are given
exercises that tap into their imaginal realm and empathic connection (Anderson Sc
Brand, 2011; Netzer Sc Rowe, 2010), to hone their capacity to remain open to the
innate nature ofthe transpersonal as both an experience of transcendence and imma-
nence, where knowing emerges in unanticipated manners and wisdom is generated
from weaving connections between the concrete and the ineffable.
The Process and Practice of Transpersonal Education
Aspects of transpersonal education can be found in many approaches. This section
explores two cross-cultural approaches to education (one Eastern and one indigenous)
as well as organizations and classrooms that Ht well into the criteria of transpersonal
education.
Cross—cultural Wiorldviews
.f‘l.urobindonian integral education, which includes characteristics of general forms
of integral education (Esbojorn-1-Iargens, Reams, Sc Gunnlaughson, 2010), and
traditional Pueblo education (Cajete, 1994, 2004) are two examples of educa-
tion approaches that emulate transpersonal perspectives and qualities. These two
approaches are grounded in specific spiritual and cultural perspectives. Integral edu-
cation is based on the East 1ndian Yogic psychology that uses a map of transformation
that primarily reflects transcendence , whereas Pueblo Education is grounded in in di ge -
nous cosmology and is a good example of an education system that reflects values of
transmission and immanence.
Anrebfrsefeninea Intqqr-·nfEdi1ene£0n.
.E.remt£r:!{v there is but me single true rerrrerr for !£1=£ag7.· ie is to kriew cweeeifi We ure
here to !emw—r0 feerrn ivbert we are, ivhy we are here, mad wfmr ive fm ve re de. Am!
Q' we rfrm’e krmiv rmx, er-rr £@· is nftrgeefrer empty—fer em-·.re!1=es rmrfjbr etfyerr.
The Mother (in 1-Iuppes, 2001, p. 205)
Integral education is an excellent example of transpersonal education; it is based
on the spiritual teachings of Sri Aurobindo and Mirra Alfassa ("the Mother"; Cen-
ter for Integral Education, n.d.; Partho, 2007) and grounded in Yogic psychology
and practices that have a keen awareness of continuous spiritual transformation in a
transcendent process (Cornelissen, Misra, Sc Varma, 2011). Two assumptions per-
meate this system: ( a) 1-Iumans are evolutionary beings; they are in the process of
evolving toward greater wholeness and eventually divinity, and [b) spiritual evolu-
tion is transformed into a creative force for the betterment of society as a whole
(Partho, 2007).
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674 Nancy Rows and I-Villiers: B1··mm'
Integral education is a whole person process that focuses on the development of the
mind, body, emotions, soul, and spirit (Center for Integral Education, n.d.). Its major
aim is psycho-spiritual transformation and the realization of one`s true Selfthrough
self-mastery ancl movement toward a deepening and widening balance and harmony
within self and community (Partho, 2007). Self—knowledge and world—knowledge are
valued and considered essential for successful living {Center for Integral Education,
n.d.). This approach assumes that students and teachers alike are lifelong learners who
are willing to be part of an evolutionary spiritual journey and grow toward greater
and greater consciousness in thought and action {Corne1issen et al., 2011; Center for
Integral Education, n.cl.; Partho, 2007). Learning includes reflection, contemplation
and a continuous search for truth.
Integral teachers are expected to be guides, facilitators, and nurturers of the stu-
dent’s overall growth and development. The process is highly individualized according
to the needs and abilities ofthe student; emphasizes processes ofself-observation, self-
reflection, self—awareness, and self-perfection; and has the dual purpose of providing
both mundane and spiritual knowledge. The educational process can also be one of
healing of mind, heart, and soul. For this reason, educators are expected to be on their
own ongoing quest so that they might better understand the learner, the process of
learning, and the ways of providing learning experiences and inspiration to help stu-
dents embark on their innerjourney (Center for Integral Education, n.d.; Cornelissen
et al., 201 1). “Thus, a teacher has to be a true £·m·mrz yogi who engages in enjoined
actions in the pursuit ofknowleclge, and is committed to the development of her self
and her students“ {Cornelissen et al., 2011, p. 104).
Integral eclucators help stuclents to cultivate self—knowledge and have a clear under-
standing of their own true nature (Baveja, 2011; Partho, 2007) so that they can arrive
at a more authentic and unique expression ofselfin the world. Authors ofthe website
for the Center for Integral Education (n.d.) have suggested, "If everyone truly has
a spark of the Divine as the center of his [or her] being, a comprehensive education
must do more than ignore it or passively acknowledge it. Integral Eclucation takes
that spark, the soul, as the guiding principle for the education ofeach child" (n.p.).
As a reflection of this Aurobindian vision and integral education, the Center for
Integral Education in San Diego County createcl the following mission statement for
their preschool and elementary schools:
The mission of the C`i‘3}3I't)?'_}c1}i" Iimggmf Erftrcmtzwz is to create beautiful and engaging
educational environments where children can become aware of themselves and grow into
conscious, creative and responsible individuals, participants in society, and contributors
to the community ot` the future.
Everything at the Center helps the students to: (aj Discover their unique and special
aim in lifb, lb) Experience the joy of learning for its own sake, lc) Embody integrity,
harmony, and beauty in every aspect of their lives. (Center for Integral Education, n.d.,
Mission, paras. I-3)
Pueblo cdzzmrfoo. Gregory Cajete (2004), who introduced himself as an indigenous
educator and Tewa Indian from the Santa Clara Pueblo, has described a number of
principles and relationships that guide indigenous education in a chapter based on his
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Tramps:-*10nof Edumtfrm 675
keynote address at the Fourth International Conference on Transformative Education.
These principles also guide transformative, transpersonal, and holistic education.
Cajete (2004) invited the reader to reflect upon the indigenous worldview as seen
from the Pueblo people of New Mexico. He claimed that central to Pueblo educa-
tion are the values of °"interdependence, interconnection, and relationship with their
history, their land, and with each other" {p. l03). Cajete began by describing the
mountains and deserts of his homeland and refers to the guiding myth, a myth that
gives his community a sense of perspective and also evokes responsibilities that are to
be passed down from generation to generation, about living respectfiilly and sustain-
ably on their land. The myth is a sacred story that can only to be told in its entirely in
private ceremonies.
In general, the story speaks ofhumans as evolving beings within a landscape, people
on a journey who are in the process of unfolding and becoming fully alive and human.
This central teaching is shared, storied, sung, danced, and represented in various ways
within indigenous communities. The myth illustrates an evolutionary process ofrelat-
ing to the world and shows that "how we view the world very much determines how
we will treat it" (Cajete, 2004, p. 104). Pueblo spirituality and education is embed-
ded in the ecological perspective that all things are interrelated and interconnected.
Pueblo teachings "are coded within their stories, their designs and traditions of art
and dance, within their languages, communities, and expressions of science and tech-
nology” (p. l05). Stories and storytelling are foundations of indigenous education
and through archetypal images like Kokopelli, the archetype of creative spirit, help the
seekers better understand how to create the1nselves.
Cajete {2004) described this education system as filled with story and meaning. He
explained that stories teach about relationships with one another and with Earth, how
to deal with issues related to social ecology, the importance for honoring plants and
animals, and the interconnectedness of all life. Meaning is reflected in all things. He
illustrated that an ear ofcorn is not merely sustenance; it is a symbol of life. Each kernel
is individual as are humans, yet each is part ofa collective or community, reflected in
the corncob. Wfithin a community there is a diversity of kernels and yet all are united
expressing unity in diversity.
Cajete (2004) also reminded the audience that the Tewa language is very differ-
ent from English. If Vlfestern concepts of education were translated into the Tewa
language, there would be references to “pathways,” “remembering to remember,°`
"coming to know,” or “breathing in” {p. 107).
Finally, Cajete spoke about the first light ofthe summer solstice and how it pierces
through a window cut in the east side of the kiva. The first light on the longest
day creates a column of light on the wall opposite the window and illuminates a
strategically placed niche. This pattern is repeated throughout Chaco canyon during
the solstice. For Cajete, it is an affirmation of indigenous ways of knowing and being
in the world. He described it as a sjmzpnthctfc 1-·.e·s0¢1m2l:r between self, Earth, Sun, and
the whole Cosmos. It is a celebration of life set in place by the ancient ones.
Cammemmsjv. In the examples of Aurobindonian integral education and Pueblo edu-
cation one can see parallels with transpersonal education. Both reflect an interest in
educating the whole person and instilling values through specific practices. Both speak
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676 Nancy Rows and I-Viffimez Brmml
to the importance of a journey toward wholeness and how the individual is part of
a larger community. Transpersonal psychology, Integral education, and Pueblo edu-
cation are interested in spiritual growth and resonance with what is considered to be
greater than self. All three are grounded in the deep philosophical belief that people
are evolving in order to contribute to a better world.
Transpersonal Schools and Institutes
Research in transformative and spiritual education (Duerr et al., ZOU3) shows that
although individual instructors incorporate spiritual and transformative aspects in
their classrooms, few programs or schools are actually considered transformative.
Of this group, even fewer transformative education programs consider themselves to
be transpersonal. Indeed, transpersonal education at the school level is uncommon.
Programs that are transpersonal do so with intention, with attention to transper-
sonal content and practice and related values, and this is seen in their mission/ vision
statements. Such statements ground the school or institute in their purposes.
This section highlights two institutions grounded in transpersonal education: Sofia
University (formerly the Institute of Transpersonal Psychology), and the Center for
Courage and Renewal. Following are descriptions of three courses that utilize transper-
sonal methods, and a strate  used by Rhea Wlhite that cultivates transpersonal ways
ofknowing as a self—educational process.
Sofia Uezivcrsirril. Commitment to transpersonal education is often built into founding
principles of an institution and shows up in the mission/ vision statement. These
statements serve as a way to assess whether or not the institute has deviated from its
original intention and to inform learning. Sofia University is an example ofa school
founded with the intention of embodying principles and practices of transpersonal
education.
Sofia University, is a private, independent, non-profit graduate school in transper-
sonal psychology. It offers master’s level and doctoral programs in transpersonal psy-
chology, clinical psychology, and related topics in residential, hybrid, and online
formats. Robert Prager and ]ames Fadiman founded Sofia University under the name
of the Institute of Transpersonal Psychology (ITP)2 in l975 to prepare students to
study human nature from an approach that encompasses the whole person and incor-
porates the tenets of transpersonal psychology. They wanted to provide students with
a solid intellectual foundation as well as an opportunity for deep personal growth and
a lived experience ofthe subject matter. It was built on a founding principle that all
aspects of human experience, including the spiritual dimension, are part of our human
experience (Sophia University, n.d.). This original principle continues to be expressed,
as can be seen within the 2012 mission statement:
Through disciplined scholarly inquiry into the frontiers of psychology and spirituality,
ITP [Sofia University] seeks to foster the development of individuals, organizations, and
societies toward their fuller potential for wisdom, health and wholeness .... VV e value the
qualities of niindfiilness, discernment, compassion, and appreciation of clifferences, and
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Trrzmpcr-anno! Edumtforz 677
we embrace whole-person education that supports personal and community transforma-
tion. VVe value diversity and seek to impart knowledge and skills that empower people
to live together in peace within multicultural communities, the inherent unity of our
world and seek to foster a sense ofthe intcrconnectcdncss of all beings. \’\’c encourage
and promote service to local, national and international communities. VVe value all oflifo
and educate students in Z1 way that treats all beings with respect and encourages living
in harmony with all of nature. `Wc value consciousness and its evolution and engage in
rigorous research that includes multiple ways of knowing. (n.p.]·
Tenets of transpersonal psychology, including personal growth, spirituality, being
of service to the world, expanding consciousness, and working toward wholeness,
originally intended as the school was being formed, are still reflected upon as the
school morphs and evolves today. Not only is this mission statement reflective of
the original intention, but the author, former president Thomas Potterfield, used a
transpersonal and inclusionary discernment process to arrive at the words. All faculty
and administrator voices were included and synthesized in the school’s mission.
From 1995 to 2000, a six-faceted, longitudinal study assessed the transpersonal
nature ofthe program by examining the experiences and changes of students who
attended ITP { Braud, 2006; ITP is now Sofia University). The project`s design
included complementary quantitative and qualitative research methods and hon-
ored both nomothetic and idiographic aims. Quantitative results indicated significant
changes in measures ofthe following qualities: decrements in egocentric grasping and
striving, increments in acceptance, greater self-transcendence, increased spiritual per-
spective, "thinner“ and more permeable boundaries, increased present-centeredness,
and increased inner-directedness. Substantial positive changes also were reported in
areas of values, meaning, spirituality, attitudes, beliefs, intellect, body, emotions,
spirit, creative expression, community, openness, and connectedness. In the project°s
qualitative components, the students reported increased awareness and changes in
personal growth, mindfulness, body-related areas, academic ,/scholarly areas, appre-
ciation of interconnectedness, appreciation of differences, compassion, discern-
ment, transformation, openness, surrender / acceptance, and professional areas; some
reported experiencing regression, cognitive dissonance, and disillusionment (Braud Sc
Schmitt, 2000).
Tr·rz21.5+bw:mtf1=c, tmmpcrsormf cdzrmtforz. Another mixed-methods study {Baker,
2012} explored the lived experience of transformation of students in the online mas-
ter’s program. Baker discovered that 92% ofparticipants believed that they experienced
transformation, which was defined as "a profound and persistent shift toward greater
wholeness and authenticity·” (p. iii). A thematic content analysis revealed that the
movement of transformation showed up in three forms: fa) from socially constructed
identity toward realization of the essential self; { b) from fragmentation toward greater
integration and wholeness of body, mind, and spirit; and (c) toward greater connec-
tion to self`, others, and the natural world and was often accompanied by increased
awareness, gratitude, appreciation, and greater presence. The alchentical process of
transformation was described as a vessel that offered a combination of` “tools“ and
"conditions." "Conditions included experiences of.rrzfE·{v ami love which were created
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678 Nancy Rows and i-Viflimez Brmm'
by the curriculum and feeling of` being held by their cohort of faculty, which sus-
tained for a sufficient period of time" { p. iii). Students who experienced being seen,
heard, and accepted for whom they were contributed to their ability to trust and
consequently make significant shifts in their lives. Other educational components that
participants suggested facilitated transformation included: experiential, creative, and
embodied learning; spiritual practice; a focus on “being” along with "doing”; personal
motivation and discipline; readiness; encouragement to be authentic and to bring gifts
forward; acceptance; organic learning; earth-centered activities; core spiritual values
made intentional by school; and learning diverse perspectives.
Ccmw-· for C0:-srugc ami Rrmwvmf. The Center for Courage and Renewal, a small
non-profit organization, is another institute that embodies principles and practices of
transpersonal education. It was started by Parker Palmer over a decade ago to foster
both personal and professional renewal. The Center seeks to support participants
as they create “positive change in their workplaces, professions, and communities,
as well as in the lives of the people they serve" (Center for Courage and Renewal,
2006-2 0 I 2 ).
This Center offers spiritual retreats and professional training. Facilitators utilize
stories, contemplative solitude, deep listening, and poetry to open hearts so that
participants may return to their workplaces with restored passion, commitment, and
integrity. It uses the Clearness Committee (Palmer, 2006-2012), a strategy grounded
in Quaker spirituality, as a means for decision-making and problem solving. This
discernment process draws on inner and communal resources.
Programs and trainings offered through the Center for Courage and Renewal are
transpersonal forms of education for a variety ofreasons. The center°s mission and phi-
losophy draw on spiritual principles and values; they invite participants onto a journey
of transformation where they eventually bring their understanding to their homeland
community. Facilitators utilize transpersonal ways of opening to understanding, such
as deep listening, contemplation, discernment, and dialog between the inner world
and the outer world of` action. Finally, their primary goal is to transform individuals,
communities, and society, and this clearly has been accomplished: The Center has
reached tens of thousands of people throughout the country.
Classrooms that Support Transpe rsonal VVays of Knowing
Transpersonal Education can also be found within individual classrooms. This section
describes one class based on a curriculum model that is transpersonal and transforma-
tive and two examples where the teacher has integrated transpersonal ways ofknowin g
into classes within traditional academic settings.
Iragzzfrjv into crcrrrfw cmd i:m0·mtf·ul2 pi-·r1rcs.rcs, Although courses on creativity can be
taught in a variety of ways, the following transpersonal approach has been highly
successfiil. In this class, creativity theory is taught using a learning structure that
emulates intuitive inquiry (Anderson, 2011), in order to bring depth, transpersonal
practice, and the potential for transformation.
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Trrzmpcr-acne! Edumrfrm 679
"Inquiry into Creativity and Innovation" (Netzer 8: Rowe, 2010), a six-week online
research course about creativity, creative process, creativity as spirituality, and a self-
selected topic, was set into the five cycles of intuitive inquiry (Anderson, 2011).
Intuitive inquiry invites the researcher into an exploration that balances scholarly
research with transpersonal ways of knowing, including intuition, sympathetic reso-
nance, imaginal learning, and creative exploration.
Students begin this course by participating in a contemplative activity that taps
into their creativity and helps them notice topics potent within their psyche. From
this place, they select a research topic that is moving them. In the second week,
students delineate their preliminary lenses or preconceptions and become metacogni-
tively aware (knowing about knowing) of how they have arrived at assumptions and
understandings about this topic. Simultaneously, they read articles, books, and other
sources ofinforntation related to creativity theory and their chosen topic. They create
a set ofquestions and then interview a professional who can inform them about their
topic. They continue using transpersonal and creative explorations to deepen their
understanding about their research and allow their intuition to play a part in leading
them down paths they might not otherwise consider. This dance between scholarship
and intuitive exploration continues until the final week when papers are completed.
In the fourth week, students return to their preliminary lenses, discerning whether
or not their understandings continue to hold true, and make a new list of lenses of
awareness that weaves their combined insights from reading, interview, and experien-
tial learning. They develop a creative synthesis project that integrates their learning
and creatively expresses their new awareness. Students then write their papers.
This transpersonal approach to inquiry invites students into a journey of exploration
and potential personal transformation as they move into their research, questioning
their understanding and using the trans personal values of discernment, radical honesty,
and authenticity to transform their awareness and to note how this has happened.
They explore their topics using transpersonal ways of knowing, such as imagination,
dreams, contemplation, and connection with the earth, checking into their felt sense
and intuitive awareness at each stage of the inquiry. The course structure invites a
journey of transformation.
Integrating Transpersonal VVays of Knowing
Into Conventional Classrooms
Educators in schools that teach transpersonal psychology have easily blended transper-
sonal material into various fields ofstudy {Davis, 1998:, Ferrer, 2002). This has helped
advance transpersonal education. Other educators have found ways to incorporate
transpersonal ways of knowing into conventional curricula. These initiatives make stu-
dents aware of complimentary ways of studying a discipline. The following section
profiles two such educators.
Inrggrnrcd lcrzmfaig rancher-* r.r1'm·r:ri0a¤. Sant Crowell, at California State University,
San Bernardino, is a teacher educator in an integrative education program {Duerr et
al., 2003). I—Ie has stated that he believes “we teach who we are" ( p. 193) and that this
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680 Nancy Rows and i-Viflimez Brmm'
assumption awakens students to a genuine exploration of self that leads to authentic
teaching. I-Ie has described various ways that he has incorporated spiritual practice,
self-exploration, and other transpersonal practices into his curriculum. He explained
that he made room for a variety of` spiritual practices and for reflection on spiritual
topics, such as the sacredness of the experience and the need for quiet and stillness.
I-Ie described co—teaching with a visual artist who was also a Zen monk. During that
time his students learned to think through various art modalities, created a labyrinth
as a way to show ancient participation in collective and individual consciousness, and
explored the embodied notion of journeying to one`s own center and "living within
the question” (p. 193). I-Ie required his students to be authentic, reflect honestly, use
introspection, and participate in contemplative activities.
Arr born:-gl. Bowdoin College Associate Professor of Art History Susan Vlfegner incor-
porated contemplative practices into her art history seminars in direct relation to topics
being studied even though she occasionally felt challenged in teaching a practice with-
out demanding that there be a spiritual context for it (Duerr et al., 2003).
Specifically, Vlfegner incorporated the practices of Lccréo Divine { divine reading),
Orrrréo (prayer), walking the labyrinth, and contemplation practices from the Cloud
sf` Unknoiliéug as students read Medieval manuscripts and took in the art of the time
{Duerr et al., ZUO3). In some of these practices she encouraged students to refrain
from thinking and speaking and to be silent, open, and accepting of whatever comes.
Students experienced what it means to sit in silence in a quiet place while saying
a single word like "love" or “God." VVegner has expressed belief that experiencing
contemplative practices is essential to the study ofthe devotional art of the Medieval
period. As a result of these practices, students and the instructor experienced a closer
connection to one another and a new way of learning.
Transpersonal Selfieducation
In addition to being helped and nurtured by a mentor, it is possible to self-educate
oneself about the transpersonal. This can be done through readings, reflection, and
engaging in regular spiritual practices, such as contemplation, meditation, and prayer.
Another approach is to work with one’s own c.s:rcpr£rmn£ hmmm rxpcrfmccs (EI—IEs).
EI-IEs are anomalous experiences, such as mystical _/ unitive, psychic, encounter,
unusual death—related, and “exceptional normal” experiences, that, if worked with
sufficiently, can foster transformative changes in the experiencer.
Of great relevance to transpersonal education is a model, proposed by Rhea Wlhite
(1997), of how working with one’s EI-IEs can have profound life impacts and can
result in important transformative changes; she has called this the EHE precast, This
is essentially a t‘rrmsp¢‘rJ0¢snI .rrKrc£z-rcnriors proccn. The process begins by refusing to
ignore, dismiss, or explain away one of these unusual experiences that cannot be
explained in terms of conventionally recognized physical, biological, psychological, or
sociological processes. Rather, one can attend more to the EI-IE and wish to learn its
possible meaning. As people continue to work more deeply and extensively with their
unusual experiences, they begin to uncover other similar experiences, their meaning
and significance deepens, and the experiencers begins to discover and to actualize
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Trrzmpcr-soma! Edumrfrm 681
and express more of their true human potentials. Their self—schema, lifeview, and
worldview begin to transform.
Experiencers begins to shifi; their prior self—narrative to a new one; they begin to
disidentiiy with their earlier, limited, isolated, separate ego—self{“little self"] and to
re—identiiy with what W`hite called a more inclusive "All-Self" (of a similar concept,
VVilliam lames {1902/1985 wrote, "[One] becomes conscious that this higher part is
conterminous and continuous with a MORE ofthe same quality, which is operative
in the universe outside of [one], and which [one] can keep in working touch with"
{p. 508). One begins to live a new “project of transcendence," and develops a new
way of being in the world. This new way includes a shift in one’s self narrative from a
£{;‘E·-dsparrnriorfrgr one in which unusual experiences are devalued, explained away, or
viewed in a continuing anomalous or pathological context, to a £@‘E·—p0rrrzr£nr£ng one
wherein exceptional experiences are affirmed and used in stories in which they have a
more meaningful place. The new life-potentiating narrative is associated with a more
productive, happier, healthier, zestier, and exciting life.
VVl1ite (l997) suggested that one of the best ways to realize the benefits of EI-IEs
is to prepare an extensive and ongoing journal of one’s own E[—lEs in what she called
the EHE rxurcfriqgrapfry. In an EI-IE autobiography, one attempts to tell the story
of one’s life, not in terms of the usual outer events of a typical autobiography, but
in terms of one’s inner life—the El-TEs that one has had. In working on the El-IE
autobiography, one fbcuses increased attention on one`s EI-IEs, allowing these to be
better remembered and more fully integrated with each other and with the entirety
of one’s life. Vvlorking with El-IEs in this systematic 1`D.k11l1lC1' provides a catalyst for
forms of growth and development that otherwise might not be possible. As in any
transpersonal practice, it is important that one be psychologically ready to open to
and integrate this new psychic material.
Future Directions
This chapter has attempted to bring together descriptions and examples ofapproaches
to transpersonal education that might inspire greater dialogue and theory—building and
perhaps address some of Cunningham’s (2006) concerns about the need for research
and support for scholarship in this Held. The authors have attempted to clarify what
is meant by transpersonal education without trying to bind it too tightly, yet at the
same time differentiate it from other forms ofeducation. The many ways that transper-
sonal education has been expressed and adapted have been highlighted. Transpersonal
education is a lens into education, one that brings expansiveness, interconnection,
exceptional human experiences, and psychospiritual transformation to the forefront,
yet demanding that it adhere too tightly to definitional boundaries would limit its
nature that tends to be dynamic, flexible, adaptive, spacious, visionary, and expansive.
Moving toward the future, educators, scholars, and researchers need to continue the
dialogue and improve upon ways that bring transpersonal education to all students
from kindergarten to adulthood without holding it too tightly.
Already, some educators have offered concrete suggestions on ways to improve
education that are closely aligned with the values and aims of transpersonal education
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682 Nancy Rowe and I-Villiers: Brmm'
and transformative education as discussed above. For example, writer, lecturer, editor,
and educator David Lorimer {1990) has suggested 11 approaches that might be added
to those currently existing in educational systems in order to help foster greater
emotional, psychological, and spiritual growth and development in students. Some
of these include placing human beings in a system context of interconnectedness,
interdependence, and responsibility at the biological, ecological, social, psychological,
and spiritual levels; cultivating reverence for all lite; presenting comparative world-
views to foster mutual tolerance and understanding; emphasizing the masculine and
feminine qualities within each person; learning ways of acquiring inner peace as a result
of silence and meditation; cultivating a sense of beauty that stimulates imagination
and sympathies; and emphasizing the need to study in depth the nature of love in
its widest sense and to work out how kindness, trust, and co-operation can best be
fostered in the attempt to create a maximum of synergy within the world system
{pp. 282-283).
Vllithin transpersonal psychology, there have been many perspectives of the nature
of transpersonal education. For example, in addressing transpersonal issues at the
millennium, transpersonal philosopher and teacher of engaged spirituality Donald
Rothberg (I999) has suggested seven possible future directions that transpersonal
education might take, including focusing more on the link between study and action,
between theory and praxis; guiding education by practice and the conscious sense
that all experience in a given setting is relevant and related to learning and transfor-
mation; articulating various modes of disciplined spiritual inquiry, integrating these
with other types of inquiry, and aiming at spiritual insight and wisdom as seriously
as established modes ofinquiry reach for empirical knowledge; emphasizing the con-
nections between difterent levels of development and different disciplines; bringing
together experiential, practical, intellectual, and spiritual dimensions of education; and
recognizing that "ultimately the intention of transpersonal education is no less than
spiritual transformation, the cultivation of wisdom and love, the opening of heart and
mind, the deep communion with life" {p. 56).
The following statement serves as a conclusion that is well aligned with the nature
and aims oftranspersonal education:
Education is meant to open many doors, leading to many rooms. Imagination thrives
when sensual experience joins with reason, when Illusions link to Reality, when intuition
couples with intellect, when the passions ofthe heart unite with those of the mind, when
knowledge gained in one discipline opens doors to all the rest. The point of education
must be to create whole people who, through their wholeness, can tbcus the accumulated
wisdom of human experience into illuminated patches of splendor. (Root—l3ernstein 8:
Root-Bernstein, 1999, pp. 325-326)
Notes
I. I dedicate this chapter to my friencl and colleague, Vllilliam Braucl, who crossecl over weeks
after we wrote this chapter. \·ViIliam’s contribution to the Held of transpersonal psychology
was legendary. Even greater was his clepth of spirituality. He showecl us how teaching,
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Transpersonal Education 683
writing, and the sharing of scholarship can be a spiritual practice. I·Ie will be greatly missed
by so many of his colleagues and students. {Nancy Rowe)
2. The name ITP {Institute of Transpersonal Psychology) will be used in research that was
accomplished prior to the name change.
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